His Excellency Bishop Most Rev'd Camilo Diaz Gregorio. Prelate of Batanes, Philippines . was the founder of the Benedictine Celestine of the Renewal . Co-founder of BCR celebrating the Tridentine Mass with fellow Roman Catholic Vatican II priests.
Vatican II priests celebrating the Novus Ordo mass in a very disrespectful way that is not befitting the true body and blood of our Lord Jesus. The mass is more Pentecostal than Catholic.
Above to the left we see the Traditional Latin Mass being celebrated and to the right we see the Novus Ordo Vatican II Mass being celebrated by a Catholic Church Igreja São João Batista Camapuã MS (St. John the Baptist Church in Camapuã) Mato Grosso in Brazil, Diocese of Rondonópolis–Guiratinga under the Episcopal protecton of Bishop Juventino Kestering see Catholic Hierachy here.
Have a look at them both and decide for yourself which is the most reverence to our Lord and befitting.
The Mass of Pope Paul VI was introduced in 1969, after the Second Vatican Council. Commonly called the Novus Ordo, it is the Mass that most Catholics today are familiar with. Yet in recent years, interest in the Traditional Latin Mass, celebrated in essentially the same form for the previous 1,400 years, has never been higher, largely because of Pope Benedict XVI's release of the motu proprio Summorum Pontificum on July 7, 2007, restoring the Traditional Latin Mass as one of two approved forms of the Mass. Although the Latin Mass had never been suppressed and can never be suppressed.
There are many small differences between the two Masses, but what are the most obvious differences?
Traditionally, all Christian liturgies were celebrated ad orientem—that is, facing the East, from which direction Christ, Scripture tells us, will return. That meant that both the priest and the congregation faced in the same direction.
The Novus Ordo allowed, for pastoral reasons, the celebration of the Mass versus populum—that is, facing the people. While ad orientem is still normative—that is, the way that the Mass should be normally be celebrated, versus populum has become the standard practice in the Novus Ordo. The Traditional Latin Mass is always celebrated ad orientem.
Since, in the Traditional Latin Mass, the congregation and the priest faced the same direction, the altar was traditionally attached to the east (back) wall of the church. Raised up three steps from the floor, it was called "the high altar."
For versus populum celebrations in the Novus Ordo, a second altar in the middle of the sanctuary was necessary. This "low altar" is often more horizontally oriented than the traditional high altar, which is usually not very deep but is often quite tall.
The Novus Ordo is most commonly celebrated in the the vernacular—that is, the common language of the country where it is celebrated (or the common language of those who attend the particular Mass). The Traditional Latin Mass, as the name indicates, is celebrated in Latin.
What few people realize, however, is that the normative language of the Novus Ordo is Latin as well. While Pope Paul VI made provisions for the celebration of the Mass in the vernacular for pastoral reasons, his missal assumes that the Mass would continue to be celebrated in Latin, and Pope Emeritus Benedict XVI urged the reintroduction of Latin into the Novus Ordo.
In the Traditional Latin Mass, the reading of Scripture and the distribution of Communion are reserved to the priest. The same rules are normative for the Novus Ordo, but again, exceptions that were made for pastoral reasons have now become the most common practice.
And so, in the celebration of the Novus Ordo, the laity have increasingly taken on a greater role, especially as lectors (readers) and extraordinary ministers of the Eucharist (distributors of Communion).
Traditionally, only males were allowed to serve at the altar. (This is still the case in the Eastern Rites of the Church, both Catholic and Orthodox.) Service at the altar was tied to the idea of the priesthood, which, by its nature, is male. Each altar boy was considered a potential priest.
The Traditional Latin Mass maintains this understanding, but Pope John Paul II, for pastoral reasons, allowed the use of female altar servers at celebrations of Novus Ordo. The final decision, however, was left to the bishop, though most have chosen to allow altar girls.
Both the Traditional Latin Mass and the Novus Ordo stress active participation, but in different ways. In the Novus Ordo, the emphasis falls on the congregation making the responses that were traditionally reserved to the deacon or altar server.
In the Traditional Latin Mass, the congregation is largely silent, with the exception of singing entrance and exit hymns (and sometime Communion hymns). Active participation takes the form of prayer and following along in very detailed missals, which contain the readings and prayers for each Mass.
Many different musical styles have been integrated into the celebration of the Novus Ordo. Interestingly, as Pope Benedict has pointed out, the normative musical form for the Novus Ordo, as for the Traditional Latin Mass, remains Gregorian chant, though it is rarely used in the Novus Ordo today.
The Traditional Latin Mass, like the liturgies of the Eastern Church, both Catholic and Orthodox, maintains a distinction between the sanctuary (where the altar is), which represents Heaven, and the rest of the church, which represents earth. Therefore, the altar rail, like the iconostasis (icon screen) in Eastern churches, is a necessary part of the celebration of the Traditional Latin Mass.
With the introduction of the Novus Ordo, many altar rails were removed from churches, and new churches were constructed without altar rails—facts that may limit the celebration of the Traditional Latin Mass in those churches, even if the priest and the congregation desire to celebrate it.
While there are a variety of approved forms for reception of Communion in the Novus Ordo (on the tongue, in the hand, the Host alone or under both species), Communion in the Traditional Latin Mass is the same always and everywhere. Communicants kneel at the altar rail (the gate to Heaven) and receive the Host on their tongues from the priest. They do not say, "Amen" after receiving Communion, as communicants do in the Novus Ordo.
In the Novus Ordo, the Mass ends with a blessing and then the dismissal, when the priest says, "The Mass is ended; go in peace" and the people respond, "Thanks be to God." In the Traditional Latin Mass, the dismissal precedes the blessing, which is followed by the reading of the Last Gospel—the beginning of the Gospel according to Saint John (John 1:1-14).
The Last Gospel stresses the Incarnation of Christ, which is what we celebrate in both the Traditional Latin Mass and the Novus Ordo.
His Holiness Pope Benedict XVI defends Tradition.
On Saturday 7 July 2007. His Holiness Pope Benedict XVI issued an Apostolic Letter on the celebration of the Roman Rite according to the Missal of 1962. This was his reaction to many issues as he followed prior to and during the following statements: .
Restoration of many or all of the customs, traditions, liturgical forms, public and private devotions and presentations of the teaching of the Catholic Church Pre - Vatican II. "
"I am convinced that the crisis in the Church that we are experiencing today is to a large extent due to the disintegration of the liturgy" His Holiness Pope Benedict XVI..
His thoughts and feelings have been echoed often with the following words “..the Novus Ordo Mass deviates most seriously from the theology of the Catholic Mass. Our observations touch upon deviations which are typical. To prepare a complete study of all the pitfalls, dangers and psychologically and spiritually destructive elements the new rite contains, whether in texts, rubrics or instructions, would be a vast undertaking”.
His Eminence, Cardinal Alfredo Ottaviani. Cardinal, Secretary of the Congregation of the Holy Office.
It is interesting to note and pint out that during the 1990's and 2000, then Hs Eminence Cardinal Joseph Ratzinger just before becoming the Pontiff used mainly the Tridentine Latin Mass in Germany. He also often used the Mass as Pontiff as much as he could.
Pope Emeritus Benedict XVI allegedly feels that his “Summorum Pontificum“ decree has been “wounded” by Pope Francis’ decision to restrict the Latin Mass, which Benedict’s 2007 apostolic letter had explicitly allowed. Italian journalist Sandro Magister reported that in “conversations with his visitors” Benedict has revealed his private opinion of the Francis-initiated limitation.
Rorate Caeli reported on the “explosive revelation,” which came to light in Magister’s analysis of... the Francis pontificate to date, agreeing that Francis’ restriction does indeed undermine the authority of the Summorum Pontificum itself.
Magister wrote: The ban imposed by Pope Bergoglio on the congregation of the Franciscan Friars of the Immaculate against celebrating the Mass in the ancient rite has been an effective restriction of that freedom of celebrating in this rite which Benedict XVI had guaranteed for all.
It emerges from conversations with his visitors that Ratzinger himself has seen in this restriction a “vulnus” [or wound] on his 2007 motu proprio “Summorum Pontificum.”
In the interview with “La Civiltà Cattolica,” Francis dismissed the liberalization of the ancient rite decided by Benedict XVI as a simple “prudential decision motivated by the desire to help people who have this sensitivity,” when instead the intention made explicit by Ratzinger - expressed at the time in a letter to the bishops of the whole world - was that “the two forms of the usage of the Roman Rite can be mutually enriching.”
Francis came under fire from traditionalists over the summer for “abrogating the Summorum,” but the Vatican responded with a statement that refuted claims that his decision undermined Benedict’s initial letter. Vatican spokesman Fr. Federico Lombardi said to the National Catholic Reporter that Francis’ orders “do not intend to contradict the general instructions” of Benedict, but respond “to specific problems and tensions created in that congregation regarding the rite for the celebration of Mass.”
The goodwill between two living popes is unprecedented in the Catholic Church, and Francis once joked that “The last time there were two or three popes, they didn’t talk among themselves and they fought over who was the true pope!” He added that having Benedict living in the Vatican “is like having a grandfather – a wise grandfather – living at home.”
This is the first report of any discord between the two popes, as Benedict announced his intention to keep a low profile by living a life mostly devoted to prayer when he resigned. He also stressed his “unconditional reverence and obedience” to Francis.
Cardinal Alfons Stickler consistently defended the position that the Tridentine Mass was never forbidden or suppressed. He believed that the Mass of Paul VI contradicted the true wishes of the Second Vatican Council, and told the Latin Mass Society of England and Wales that its movement "has full legitimacy in the Church".
Advocates of Communion on the tongue point to the reverence with which the Body of Christ should be received.
The practice of Communion on the tongue developed alongside increasing focus on the sanctity of consecrated Host and unworthiness of the recipient. Of course, Communion on the tongue ensures that the Host is actually consumed - which is certainly not a frivolous concern, especially in Rome and in other places where a Host might be pocketed as a kind of a souvenir.
Communion on the tongue actualizes a more hierarchical understanding of Church and the position of the laity:
Receiving the Host on the tongue conveys a sense of “being fed” with heavenly food, Christ’s own body, that is offered up by the priest for the salvation of the laity.
As one might imagine, debate goes back and forth. Which really is the most ancient practice? What mode of reception embodies the most reverential or the most intimate form of Communion? Which way best articulates what it means to belong to the Church?
IF WE FOLLOW THE ANCIENT OF TRADITION FROM APPROX 115 IT HAS ALWAYS BEEN ON THE TONGUE AND NEVER IN THE HAND OF THE LAITY.
Communion on the tongue is obligatory; Sri Lankan Cardinal Malcolm Ranjith has criticized Communion in the hand in his capacity as secretary for Divine Worship and Discipline of the Sacraments.
Communion in the hand was officially permitted in the United States in 1977, following an indult - that is, special permission - given by the Congregation for Divine Sacraments in 1969. Today, the US Conference of Catholic Bishops makes it clear that Communion may be received in the hand or on the tongue, a decision that is to be made by the individual receiving Communion, not by the minister distributing it.
As ancient tradition that our forefathers has taught us this Catholic Church does not permit communion in the hands as the host is consecrated and the only persons who should touch the host is the priest who hands are consecrated as stated in SUMMA THEOLOGICA PART III, Q82, Article 3, Rep Obj 8. See the above chart.
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